Leviticus 11 5

Leviticus 11:5 kjv

And the coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.

Leviticus 11:5 nkjv

the rock hyrax, because it chews the cud but does not have cloven hooves, is unclean to you;

Leviticus 11:5 niv

The hyrax, though it chews the cud, does not have a divided hoof; it is unclean for you.

Leviticus 11:5 esv

And the rock badger, because it chews the cud but does not part the hoof, is unclean to you.

Leviticus 11:5 nlt

The hyrax chews the cud but does not have split hooves, so it is unclean.

Leviticus 11 verses

Leviticus 11 5 Meaning

Leviticus 11:5 declares that the coney, or hyrax, is ritually unclean for the people of Israel because, while it possesses one characteristic of clean land animals—chewing the cud—it lacks the other defining feature: a divided hoof. Therefore, it was forbidden for consumption, embodying the divine requirement for complete adherence to specific criteria for dietary purity.

Leviticus 11 5 Context

Leviticus chapter 11 details a comprehensive set of dietary laws given by God to the Israelites, distinguishing between clean and unclean animals suitable or unsuitable for consumption. This chapter is part of the larger Mosaic Law, which governed every aspect of Israelite life, aiming to sanctify them as God's chosen people. The criteria for land animals, introduced in Lev 11:3, are dual: they must both chew the cud and have a truly divided, cloven hoof. Lev 11:5, along with verses 4 and 6, illustrates animals that possess one characteristic (chewing the cud) but lack the other (a divided hoof), thereby classifying them as unclean. Historically, these laws established clear boundaries for Israel's identity and worship, setting them apart from surrounding pagan cultures that often ate these forbidden animals or viewed them through idolatrous lenses.

Leviticus 11 5 Word analysis

• And the coney: The Hebrew word is shapan (שָׁפָן). This term is correctly identified as the hyrax or rock badger, a small, rabbit-like mammal native to the Middle East, not the rabbit or hare as might be assumed from older translations (like 'coney'). The coney is known for dwelling in rocky crevices. Its specific mention highlights a subtle case where an animal superficially appears to fit a category (like a ruminant in terms of digestion) but definitively fails a key anatomical requirement. Its inclusion underlines the precision and non-negotiability of God's stated criteria.
• because he cheweth the cud: The Hebrew phrase is ma'aleh gerah (מַעֲלֵה גֵרָה), literally meaning "brings up cud." This describes the process of rumination, characteristic of true ruminant animals like cows, sheep, and goats. These animals have multi-chambered stomachs and re-ingest partially digested food for further processing. The hyrax exhibits a form of rumination, or at least a highly efficient digestive process often mistaken for it, but physiologically it's not a true ruminant. The divine criterion here points to a precise biological function.
• but divideth not the hoof: The Hebrew is u'farsah lo hiphris (וּפַרְסָה לֹא הִפְרִיס), meaning "and hoof not divide." This refers to an animal having a hoof that is truly cloven or split into two distinct, separate parts from top to bottom, as seen in oxen or deer. The coney has paws with nails, not hooves at all, much less a divided one. This criterion points to an observable, external physical characteristic.
• he is unclean unto you: The Hebrew term tame' (טָמֵא) means ritually impure or defiled. It signifies that the animal is forbidden for consumption and, by extension, that touching its carcass would convey a lesser ritual impurity requiring purification (Lev 11:24-28). The state of 'unclean' here is not about the animal being inherently evil or dirty, but rather unfit for God's holy people, serving to establish clear boundaries for holiness and separation.

Leviticus 11 5 Bonus section

The choice of certain animals as "unclean" in Leviticus 11, including the coney, has sparked various scholarly discussions regarding the rationale behind these laws. Some theories suggest hygienic reasons, asserting that many forbidden animals were disease carriers or scavengers, but this theory has significant limitations as many clean animals could also be unhealthy if not properly handled, and some unclean ones (like the coney) pose no inherent health risk. Other scholars propose symbolic interpretations, where animals like pigs (omnivores, wallowing) or conies (creatures of rocks, perceived 'feeble' yet 'wise') might represent chaos, disorder, or traits God sought to distance His people from.

A widely accepted theological perspective emphasizes that the primary purpose was simply divine decree—God's authoritative command to His chosen people to establish their distinctiveness and obedience. These laws, while potentially having secondary benefits, primarily served to create a tangible barrier between Israel and the pagan nations, reinforcing their covenant relationship with Yahweh and cultivating a mindset of holy separation. The coney's specific classification underscores that God's laws often involve specific details that might not immediately appear intuitive, requiring faith in His wisdom and sovereignty.

Leviticus 11 5 Commentary

Leviticus 11:5 serves as a specific application of God's broader dietary laws, emphasizing the precise dual criteria for land animals to be considered clean: both chewing the cud and possessing a truly divided hoof. The coney, like the camel and hare also mentioned, embodies an animal that appears to satisfy one condition of clean animals (rumination-like digestion) but conspicuously lacks the other (the divided hoof). This particularity highlights the exhaustive nature of God's law; partial compliance is insufficient for purity.

These laws were not merely arbitrary rules but foundational to Israel's identity as a holy nation distinct from surrounding peoples. They fostered discipline, obedience, and a constant awareness of God's sovereign authority and His desire for His people's purity. By adhering to these strict guidelines, the Israelites learned discernment—to "make a difference between the unclean and the clean" (Lev 11:47)—which had theological and spiritual ramifications, teaching them to distinguish between holy and profane in all aspects of life. While these dietary laws are superseded for believers in the New Covenant through Christ (Mark 7, Acts 10), their underlying principles of holiness, discernment, and obedience to God's will remain eternally relevant, now expressed through inward purity and love, rather than outward ceremonial restrictions.